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2
337-386

  • Go, do not commit foulness, for (even) our fair deeds appear foul in the sight of our beauteous (Loved One).
  • رو مکن زشتی که نیکیهای ما ** زشت آمد پیش آن زیبای ما

  • You deemed your service worthy: thereby you raised the banner of sin.
  • خدمت خود را سزا پنداشتی ** تو لوای جرم از آن افراشتی‏

  • Forasmuch as praise and prayer were vouchsafed to you, through making that prayer your heart became vainglorious.
  • چون ترا ذکر و دعا دستور شد ** ز آن دعاکردن دلت مغرور شد

  • You regarded yourself as speaking (confidentially) with God. Oh, (there is) many a one that becomes separated (from God) by this opinion. 340
  • هم سخن دیدی تو خود را با خدا ** ای بسا کاو زین گمان افتد جدا

  • Although the King sit with you on the ground, know yourself and sit better (with more decorum and reverence).
  • گر چه با تو شه نشیند بر زمین ** خویشتن بشناس و نیکوتر نشین‏

  • The falcon said, “O King, I am penitent, I am converted, I am embracing Islam anew.
  • باز گفت ای شه پشیمان می‏شوم ** توبه کردم نو مسلمان می‏شوم‏

  • He whom Thou makest drunken and pot-valiant—if from drunkenness he walk crookedly, do Thou accept his excuse.
  • آن که تو مستش کنی و شیر گیر ** گر ز مستی کج رود عذرش پذیر

  • Though my talons are gone, when thou art mine I tear off the forelock of the sun;
  • گر چه ناخن رفت چون باشی مرا ** بر کنم من پرچم خورشید را

  • And though my wings are gone, when Thou art kind to me the heavenly sphere loses its play (ceases to revolve). 345
  • ور چه پرم رفت چون بنوازیم ** چرخ بازی گم کند در بازیم‏

  • If Thou bestow a belt on me, I will uproot the mountain; if Thou give me a pen, I will break the banners.
  • گر کمر بخشیم که را بر کنم ** گر دهی کلکی علمها بشکنم‏

  • After all, my body is not inferior to (that of) a gnat: with my wings I confound the kingdom of Nimrod.
  • آخر از پشه نه کم باشد تنم ** ملک نمرودی به پر بر هم زنم‏

  • Suppose me to be (as) the flocks of (small) birds in weakness, suppose every one of my enemies to be as the elephant,
  • در ضعیفی تو مرا بابیل گیر ** هر یکی خصم مرا چون پیل گیر

  • (Yet if) I cast a baked (clay) pellet the size of a hazelnut, my pellet in its effect is like (equal to) a hundred mangonels (ballistas).”
  • قدر فندق افکنم بندق حریق ** بندقم در فعل صد چون منجنیق‏

  • Moses came to battle with his one rod and made an onset against Pharaoh and (all) his swords. 350
  • موسی آمد در وغا با یک عصاش ** زد بر آن فرعون و بر شمشیرهاش‏

  • Every Prophet who by himself has knocked at that door (and besought God to help him) has alone (single-handed) fought (victoriously) against the whole world.
  • هر رسولی یک تنه کان در زده ست ** بر همه آفاق تنها بر زده ست‏

  • When Noah begged of Him (God) a sword, through Him (at His command) the waves of the Flood became of sword-like temper.
  • نوح چون شمشیر در خواهید ازو ** موج طوفان گشت از او شمشیر خو

  • O Ahmad (Mohammed), who (what) indeed are the armies of the earth? Behold the moon in heaven (and) split her brow,
  • احمدا خود کیست اسپاه زمین ** ماه بین بر چرخ و بشکافش جبین‏

  • In order that the ignorant astronomer may know that this cycle is thy cycle, not the cycle of the moon.
  • تا بداند سعد و نحس بی‏خبر ** دور تست این دور نه دور قمر

  • It is thy cycle, because (even) Moses, he who spoke (with God), was constantly yearning after this cycle of thine. 355
  • دور تست ایرا که موسای کلیم ** آرزو می‏برد زین دورت مقیم‏

  • When Moses beheld the splendour of thy cycle, in which the dawn of Revelation was arising,
  • چون که موسی رونق دور تو دید ** کاندر او صبح تجلی می‏دمید

  • He said, “O Lord, what cycle of mercy is that? It is beyond mercy: there (in that cycle) is vision (of Thee).
  • گفت یا رب آن چه دور رحمت است ** بر گذشت از رحمت آن جا رویت است‏

  • Plunge Thy Moses in the seas (of Time) and bring him up (to the surface) from the midst of the cycle of Ahmad (Mohammed).”
  • غوطه ده موسای خود را در بحار ** از میان دوره‏ی احمد بر آر

  • God said, “O Moses, on that account I have shown (it) to thee; on that account I have opened to thee the way to that (spiritual) communion (with Mohammed),
  • گفت یا موسی بدان بنمودمت ** راه آن خلوت بدان بگشودمت‏

  • Because in this (present) cycle, O Kalím, thou art of that cycle (of Mohammed and canst not attain to it): draw back thy foot, for this blanket is (too) long (for thee). 360
  • که تو ز آن دوری درین دور ای کلیم ** پا بکش زیرا دراز است این گلیم‏

  • I am kind, I show My servant bread in order that desire (for it) may cause that living one to weep.
  • من کریمم نان نمایم بنده را ** تا بگریاند طمع آن زنده را

  • A mother rubs the nose of her babe, that it may wake and seek some food—
  • بینی طفلی بمالد مادری ** تا شود بیدار واجوید خوری‏

  • For it may have fallen asleep hungry unawares; and those two breasts (of her) are tingling in love for it (her babe).
  • کاو گرسنه خفته باشد بی‏خبر ** و آن دو پستان می‏خلد زو مهر در

  • I was a treasure, a hidden mercy, so I sent forth a rightly guided Imám.”
  • کنت کنزا رحمة مخفیة ** فابتعثت أمة مهدیة

  • Every (Divine) grace that you are seeking with (all) your soul, He showed it to you that you might desire it. 365
  • هر کراماتی که می‏جویی به جان ** او نمودت تا طمع کردی در آن‏

  • How many idols did Ahmad (Mohammed) break in the world, that the (religious) communities might cry “O Lord”!
  • چند بت بشکست احمد در جهان ** تا که یا رب گوی گشتند امتان‏

  • Had it not been for the efforts of Ahmad, you also, like your ancestors, would be worshipping idols.
  • گر نبودی کوشش احمد تو هم ** می‏پرستیدی چو اجدادت صنم‏

  • This head of yours has been delivered from bowing to idols, in order that you may acknowledge his rightful claim upon the (gratitude of the religious) communities.
  • این سرت وارست از سجده‏ی صنم ** تا بدانی حق او را بر امم‏

  • If you speak, speak thanks for this deliverance, that he may also deliver you from the idol within.
  • گر بگویی شکر این رستن بگو ** کز بت باطن همت برهاند او

  • Since he has delivered your head from idols, do you deliver your heart also by means of that strength (which you have gained from him). 370
  • مر سرت را چون رهانید از بتان ** هم بدان قوت تو دل را وارهان‏

  • You have neglected to give thanks for the Religion because you got it for nothing as an inheritance from your father.
  • سر ز شکر دین از آن بر تافتی ** کز پدر میراث مفت‏اش یافتی‏

  • How should a man who inherits know the value of wealth? A Rustam tore his soul (suffered agonies in acquiring it), (whereas) Zál got it cost-free.
  • مرد میراثی چه داند قدر مال ** رستمی جان کند و مجان یافت زال‏

  • “When I cause (any one) to weep, My mercy is aroused: that wailer drinks of (enjoys) My bounty.
  • چون بگریانم بجوشد رحمتم ** آن خروشنده بنوشد نعمتم‏

  • If I do not wish to give, (then) indeed I do not show him (the desired gift), (but) when I have closed (contracted) his heart (with grief), I open (expand) it (with joy).
  • گر نخواهم داد خود ننمایمش ** چونش کردم بسته دل بگشایمش‏

  • My mercy is dependent on that goodly weeping: when he weeps, waves rise from the sea of (My) mercy.” 375
  • رحمتم موقوف آن خوش گریه‏هاست ** چون گریست از بحر رحمت موج خاست‏

  • How by Divine inspiration Shaykh Ahmad son of Khizrúya bought halwá (sweetmeat) for his creditors.
  • حلوا خریدن شیخ احمد خضرویه قدس الله سره العزیز جهت غریمان به الهام حق

  • There was a Shaykh who was continually in debt because of the generosity which that illustrious one had (in his nature).
  • بود شیخی دایما او وامدار ** از جوانمردی که بود آن نامدار

  • He used to make myriads of debts (by borrowing) from the great, and spend (all the money) upon the poor (dervishes) of the world.
  • ده هزاران وام کردی از مهان ** خرج کردی بر فقیران جهان‏

  • He had also built a monastery (for Súfís) by (running into) debt; he had devoted life and wealth and monastery (to God).
  • هم به وام او خانقاهی ساخته ** جان و مال و خانقه درباخته‏

  • God was paying his debts from every quarter: God made flour out of sand for the Friend's (Abraham's) sake.
  • وام او را حق ز هر جا می‏گزارد ** کرد حق بهر خلیل از ریگ آرد

  • The prophet said that two angels are (always) praying here in the markets, (saying), 380
  • گفت پیغمبر که در بازارها ** دو فرشته می‏کنند ایدر دعا

  • “O God, do Thou give the prodigal a boon in return, and O God do Thou give the miserly a bane (in return).”
  • کای خدا تو منفقان را ده خلف ** ای خدا تو ممسکان را ده تلف‏

  • Especially (does this apply to) the prodigal who has freely spent his soul (life) and made his throat a sacrifice to the Creator.
  • خاصه آن منفق که جان انفاق کرد ** حلق خود قربانی خلاق کرد

  • He offers his throat, like Ismá‘íl (Ishmael): the knife cannot do anything to (hurt) his throat.
  • حلق پیش آورد اسماعیل‏وار ** کارد بر حلقش نیارد کرد کار

  • On this account, then, the martyrs are living and joyous: do not, infidel-like, look at the body (alone),
  • پس شهیدان زنده زین رویند و خوش ** تو بدان قالب بمنگر گبروش‏

  • Since God hath given them in return the spirit of everlastingness—a spirit safe from grief and pain and misery. 385
  • چون خلف دادستشان جان بقا ** جان ایمن از غم و رنج و شقا

  • The debtor Shaykh acted in this fashion for years, taking and giving like a steward.
  • شیخ وامی سالها این کار کرد ** می‏ستد می‏داد همچون پای مرد